English
The path of accumulation is achieved through great practice. The path of joining is achieved by combining non-discriminating wisdom with the path of seeing. The path of seeing is achieved by directly seeing the nature of reality (). The path of meditation is achieved by meditating after seeing. The path of no more learning is because there is no need to meditate since the end of practice has been reached. Starting from the path of seeing, the ability to see each aspect increases, so it is counted from the first ground. The path of meditation progresses through ten grounds. Among them, the seven grounds before the distant practice are impure grounds, and from the eighth ground, the immovable ground, onwards, they are considered the three pure grounds. The path of no more learning is determined only by the Buddha because the nature of what it is is directly seen. The examples of the stains to be abandoned on these paths are shown by Arya Maitreya in the Uttaratantra using nine metaphors, which should be examined in the great commentaries. As it is said: The firm stains of the seven grounds are like the separation of the womb, which is like the ripening of non-discriminating wisdom. The subsequent stains of the three grounds can be understood like dirt staining clothes, and are the same as the stains of the womb. () The great self-nature, like a vajra, is what is destroyed by samadhi. As it is said, the differences in the nature of these are very large, and it is difficult to measure with few words, so the intention of how our entire doctrine's tenets are accepted can be reliably entrusted to the collected works of Pal Samyepa Ngagi Wangpo. In particular, the fourth chapter of the Treasury of Tenets. Great yogis do not focus on debate and speculation, so for the essence of the meaning, the qualities of the grounds and paths, and the all-knowing wisdom that is the perfection of abandonment and realization, it is only temporarily bound by the clinging of the eight consciousnesses and cannot manifest, but other than that, there is none that does not pervade the continuums of all sentient beings. As the Avatamsaka Sutra illustrates with the example of a large silk cloth of three thousand great thousand worlds. Although it is in its own nature, just as a son of a royal family is crowned king (), in this Vajrayana context, it is made clear by the symbols and methods of the profound secret path of maturation and liberation, and by dependent origination. As the subsequent text of the Elephant Entering the Water Sutra says: The mind-nature of beings is the meaning of self-aware luminosity, the Buddha abides spontaneously without being made.ྒྱུ། After entering the Lama who clearly matures and liberates the meaning, one clearly sees the fruit's own nature. It is said. Therefore, first of all, the main cause of empowerment is only the Vajra Master, and not others. Therefore, it is very important to examine the relationship between the master and the disciple. Orgyen Chenpo said: "Not examining the Lama is like offering a cliff; not examining the disciple is like drinking poison." Therefore, in order to prevent the root of interdependence from being mistaken from here, examine its nature. The characteristics of the master are: In the Tantra of Self-Arising, it is said: The Master who possesses the meaning of Vajra is: His own mind is good and he is skilled in teaching disciples, he has received empowerment and applies the meaning of secret mantras, he knows all outer and inner activities, he is inseparable from the Yidam deity, he is not distracted in Samadhi, he possesses the meaning of the Dzogchen (རྫོགས་) instructions, he is skilled in the secret Tantras of secret mantras, he performs all outer and inner practices, he does not deviate from the meaning of the view, he abandons outer and inner secret activities, his qualities are like a string of precious jewels, he enjoys an inexhaustible treasure. As it is said, here it is said that one must possess six characteristics, which means abandoning the Dharma of Samsara, being content with little desire, being skilled in practice and having experience, being skilled in the words and meanings of the Tantras and diligent in practice, being skilled in the meaning of the view and having perfect ability, being greatly compassionate and delighting in generosity. It is said that one must possess these qualities completely. If not, it is not enough to merely indulge in flattering words such as "This is the perfect basis for manifestation, this is the supreme garment, this is the sacred place of reverence for harmonious interaction with the world." Because in that Tantra it is said: Not understanding but being arrogant, being ignorant but echoing others, not contemplating the meaning of secret mantras, taking pleasure in harming others, arrogant in speech, entering the wrong path, not seeing the Mandala of empowerment, vows are broken, answering questions irrelevantly, being narrow-minded but arrogant. Not examining the master is the demon of the disciple. Therefore, do not encounter those who are like demons. Similarly, the characteristics of the disciple are also stated in the Self-Arising Tantra: Having the power of faith and diligence, great wisdom and no attachment, respectful and obedient and practicing secret mantras, the non-discriminating mind has no fear, possessing vows and practicing.
Chinese
勤于修习，恐惧之声充满慈爱，清晰明亮地用于禅修，如上师所说般行持。总而言之，能代表这些的密宗弟子，堪为班禅那诺和米拉笑金刚的典范。如此师徒，不急于求成，而是多年之前便已禀告，时机成熟时，便如法聚集住所等一切缘起，接受深奥的灌顶。此时，上师将十方诸佛的加持汇聚于一身，进行灌顶，据说此时供养一份，胜过其他时候供养成千上万的食物等。同样，给予特殊的灌顶物时，勇士和勇母都依附于此，以慈悲和誓言安住，因此比其他增长十万倍。这些方式是根本上师一切诸佛的总集之体性，从自身来说，也是以身作则的慈悲之加持的殊胜意义所在。如此，以圆满的因缘开启，实际灌顶的体性是，如《声随》续云：“有戏论与无戏论，以及极无戏论，如是极无戏论，以四种差别之方式，使具信者自续成熟。”如是所说的四灌顶中，包含了圆满的义灌顶。另外，新旧续部和诀窍各自的意趣，在分类和归纳上的差别次第，是不可思议的。因此，能令能力进入的四灌顶的所净、能净、净果和清净结合的方式是：外在方面是四个时期，内在方面是身语意，即四种集合。秘密方面是，愚痴、嗔恨、贪欲和平均四者是所净，能净是：宝瓶、秘密、智慧智慧和词灌顶珍宝四者清净。首先，宝瓶灌顶清净了身体被错觉分别念脉束缚的垢染，圆满了十二资粮道。
English
Diligent in practice, the fearful sound is filled with love, clearly and brightly used for meditation, practicing as the teacher said. In short, the tantric disciple who can represent these is worthy of being an example of Panchen Naro and Mila Zhepa Dorje. Such a teacher and disciple, not rushing for quick results, but reporting many years in advance, and when the time is right, gathering all the interdependent origination such as residence in accordance with the Dharma, and receiving profound empowerment. At this time, the guru gathers the blessings of all the Buddhas of the ten directions into one body and performs the empowerment, and it is said that offering one item at this time is better than offering tens of thousands of foods at other times. Similarly, when giving special empowerment objects, heroes and heroines all rely on this and abide in compassion and vows, so it is a hundred thousand times more increasing than others. These ways are the nature of the fundamental guru, the collection of all Buddhas, and from one's own point of view, it is also the superior meaning of the blessing of compassion that sets an example in person. Thus, with the perfect causes and conditions opened, the nature of the actual empowerment is, as the Tantra of Sound Following says: "With and without elaboration, and extremely without elaboration, thus extremely without elaboration, in the manner of four distinctions, it matures the faithful's own continuum." As such, the four empowerments mentioned include the complete meaning empowerment. In addition, the differences in the order of classification and summary of the intentions of the new and old tantras and instructions are inconceivable. Therefore, the way to combine the purification base, the purifier, the purified result, and the purity of the four empowerments that allow the ability to enter is: externally, there are four periods; internally, there are body, speech, and mind, that is, four collections. Secretly, ignorance, hatred, greed, and equanimity are the objects to be purified, and the purifiers are: vase, secret, wisdom-wisdom, and word empowerment precious jewels, which purify the four. First, the vase empowerment purifies the defilements of the body bound by illusory conceptual veins, and completes the twelve accumulations.
Chinese
是成为能容纳成熟之因的所依，并融入身之能量，且获得殊胜成熟之传承的所依。其誓言是：在等持中修持深明无二的生起次第，在后得中不离幻化般的显现，即是本尊之手印。食用之誓言是：断除清净与不净的二取分别，观想五肉为五甘露而享用。佩戴之誓言是：以了知自性的方式讲解具足特征的金刚铃。守护之誓言是：在显现、声音、智慧三者是三坛城的游舞中勤奋。第二、以秘密灌顶清净语之错乱分别风所束缚的垢染，是成为圆满加行道决择分四支的所依，并融入语之能量，且获得殊胜长寿灌顶传承的所依。其誓言是：在等持中进入离贪欲拙火旃荼梨和念诵咒语的瑜伽。在后得中，心专注于智慧之火的自性，即阿字的暖热。食用之誓言是：享用红白菩提心的自性。佩戴之誓言是：念珠和颅碗（）。守护之誓言是：不退失胜义菩提心。第三、以智慧灌顶清净粗大的七聚和微细的错乱分别意所束缚的垢染，是成为圆满见道的所依，并融入意之能量。且是获得殊胜大手印传承的所依。其誓言是：在等持中，脉结气聚明点清净，能自在掌握命勤气的能量后，获得上师的开许时，以实物或意念，以具足三种认识的方式入定。在后得中，将苦乐好坏的一切显现，勤奋于乐空智慧的轮转中。食用之誓言是：反复修持四喜的游舞大乐。佩戴之誓言是：昆达菩提心珍宝胜过生命般执持。守护之誓言是：对于智慧女的种姓，刹那也不生起邪见。第四、以句义灌顶珍宝清净阿赖耶识所知障，是成为圆满修道九地（）的所依和自生光明之
English
It serves as the basis for accommodating the cause of maturation, infusing the energy of the body, and obtaining the lineage of extraordinary maturation. Its vow is: in equipoise, meditate on the generation stage that is inseparable from depth and clarity; in post-meditation, do not stray from the deity's mudra, which is the appearance like an illusion. The vow of eating is: eliminate the dualistic thoughts of purity and impurity, contemplate the five meats as the five nectars, and enjoy them. The vow of wearing is: explain the vajra bell, which is endowed with characteristics, while knowing its nature. The vow of guarding is: diligently practice the manifestation, sound, and awareness as the play of the three mandalas. Secondly, the secret empowerment purifies the defilements bound by the wind of verbal delusion and conceptualization, serving as the basis for perfecting the four parts of the joining path's decisive understanding, infusing the energy of speech, and obtaining the lineage of extraordinary longevity empowerment. Its vow is: in equipoise, engage in the yoga of desireless tummo caṇḍālī and mantra recitation. In post-meditation, focus the mind on the warmth of the a-short, which is the essence of the fire of wisdom and knowledge. The vow of eating and drinking is: enjoy the nature of white and red bodhicitta. The vow of holding is: a rosary and a skull cup (). The vow of guarding is: protect the ultimate bodhicitta from degenerating. Thirdly, the wisdom empowerment purifies the defilements bound by the coarse seven aggregates and the subtle delusion and conceptual mind, serving as the basis for perfecting the path of seeing and infusing the energy of mind. And it is the basis for obtaining the lineage of the extraordinary mahamudra. Its vow is: in equipoise, the knots of the channels, the aggregates of winds, and the bindus are purified, and when one is able to control the energy of the life-sustaining wind and receives the guru's permission, one enters into samadhi with objects or with the mind, with the three kinds of cognition. In post-meditation, diligently practice all appearances of happiness and suffering, good and bad, in the wheel of bliss-emptiness wisdom. The vow of eating is: repeatedly practice the great bliss of the play of the four joys. The vow of holding is: hold the precious kundali bodhicitta dearer than life. The vow of guarding is: abandon even a moment of wrong view towards the lineage of wisdom women. Fourthly, the precious word empowerment purifies the obscurations of the alaya consciousness, which is the basis of all knowledge, serving as the basis for perfecting the nine bhumis of the path of meditation () and the self-arisen clear light.